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Reliance joins forces with Rolls-Royce to build indigenous Advanced Medium Combat Aircraft engine: What does it mean for India

Reliance Industries and British aerospace major Rolls-Royce have announced plans to work together on developing a sovereign combat aircraft engine for India’s Advanced Medium Combat Aircraft (AMCA) programme. The partnership is aimed at giving India greater control over one of the most critical technologies needed for its planned fifth-generation fighter jet. The two companies said on Friday, 14th August, that they intend to explore the design, development, manufacturing and delivery of an indigenous combat engine for the AMCA. As part of the proposed collaboration, Reliance and Rolls-Royce will also explore setting up a dedicated Aerospace Gas Turbine Complex in India.

The proposed facility is expected to become a centre for advanced power and propulsion technology. It would aim to develop capabilities across the complete engine lifecycle, including design, development, manufacturing, testing, production and long-term maintenance and support.

However, the announcement is currently a strategic intent to explore the partnership, and not a final joint venture agreement or commercial engine contract. The companies have not yet disclosed details such as the investment, ownership structure or timeline for establishing the proposed complex.

What will the Reliance-Rolls-Royce partnership do?

The proposed partnership brings together two different strengths. Rolls-Royce will contribute its long-standing expertise in aircraft engines and advanced propulsion technology, while Reliance will bring its manufacturing capabilities, technology, scale and project execution experience.

The central objective is to develop the AMCA’s combat engine in India rather than depending entirely on foreign suppliers for the fighter’s propulsion system.

According to the companies, the proposed Aerospace Gas Turbine Complex would create an end-to-end capability within the country. This means that India could potentially develop expertise not just in assembling an engine but across its entire lifecycle, from design and development to manufacturing, testing, production and maintenance.

The companies also said that the partnership could eventually go beyond the AMCA programme. The proposed facility could support wider cooperation in defence, civil aerospace and new power and propulsion technologies.

This could make the project broader than a single fighter-engine programme, with the potential to create an ecosystem for advanced aerospace engineering and manufacturing in India.

Why is the AMCA engine important?

The AMCA is India’s planned indigenous fifth-generation stealth fighter aircraft. The programme is aimed at developing a more advanced combat aircraft for the Indian Air Force, with a focus on technologies associated with modern fighter jets.

One of the biggest challenges in India’s fighter aircraft programmes has been the development of a powerful indigenous engine. India has historically relied heavily on foreign manufacturers for fighter aircraft engines. Developing a domestic high-thrust powerplant has therefore remained an important part of the country’s push for greater defence self-reliance.

The Reliance-Rolls-Royce proposal is significant in this context because it seeks to combine international engine expertise with manufacturing and industrial capabilities available in India.

If the proposed complex is eventually established and the engine programme moves forward, it could help India build expertise in areas that go beyond simply producing aircraft. A domestic engine capability could give the country greater control over the design, production, testing and long-term support of fighter engines.

The project also fits into the government’s wider Atmanirbhar Bharat push, which seeks to reduce dependence on imports in strategically important areas, particularly defence.

What Anant Ambani said

Reliance Industries Executive Director Anant Ambani said the partnership was aimed at developing capabilities that are important for India’s strategic autonomy. “India’s strategic autonomy requires sovereign capability in critical technologies,” Ambani said.

He said the partnership would combine Rolls-Royce’s expertise in advanced propulsion with Reliance‘s capabilities in technology, manufacturing, scale and execution.

“Our intent with Rolls-Royce is to combine their world-leading expertise in advanced propulsion with Reliance’s technology, manufacturing, scale and execution capabilities to build an indigenous aero-engine ecosystem in India,” he said.

Ambani added that the objective was not just to create a capability for one programme but to develop an enduring national capability in advanced propulsion.

“Together, we aim to build an enduring national capability that can make India self-reliant and, over time, globally competitive in advanced propulsion technologies,” he said. He described the initiative as Reliance’s contribution to Prime Minister Narendra Modi’s vision of an “Atmanirbhar Viksit Bharat”.

Rolls-Royce calls it a major milestone

Rolls-Royce CEO Tufan Erginbilgiç also welcomed the proposed partnership, saying it would combine the British company’s experience in advanced engineering with Reliance’s industrial capabilities in India. “I welcome the opportunity to join forces with Reliance Industries, bringing together our century-long heritage in advanced engineering and proven engine expertise with their homegrown leadership in Indian industry,” Erginbilgiç said.

He said the proposed collaboration could help create a stronger aerospace ecosystem in the country. “Together, with our existing partnerships and capabilities in India, this marks a major milestone towards building a robust, self-reliant aerospace ecosystem in the country,” he said.

The companies said their existing capabilities and partnerships in India could also support the development of the proposed Aerospace Gas Turbine Complex.

What does it mean for India?

For India, the biggest potential benefit of the proposal is the possibility of developing a domestic ecosystem for fighter-engine technology. Aircraft engines are among the most technically demanding components of a modern fighter jet, requiring advanced engineering, manufacturing, testing and maintenance capabilities.

India’s dependence on overseas engine suppliers has been a long-standing challenge for its defence aviation ambitions. An indigenous engine programme could therefore strengthen the country’s strategic autonomy by reducing dependence on foreign sources for a critical component of military aircraft.

The proposed complex could also help build a specialised industrial base around aerospace propulsion. If the project develops as planned, it could bring together design engineers, manufacturers, testing facilities and maintenance capabilities under a broader domestic ecosystem.

Another possible benefit is the development of expertise that could be used for future aircraft and propulsion programmes. The companies have already indicated that their cooperation could eventually extend beyond the AMCA engine to other defence and civil aerospace projects.

The project could also support India’s ambition to become a larger player in the global aerospace manufacturing sector. Reliance brings the ability to operate at large industrial scale, while Rolls-Royce brings decades of experience in aircraft-engine technology. Combining these capabilities could potentially create opportunities for both domestic production and future exports.

However, the partnership is still at an early stage. The two companies have announced their strategic intent and plans to explore the Aerospace Gas Turbine Complex, but important details such as investment, ownership, production timelines and the final structure of the project have not been announced.

The government had also earmarked ₹15 billion (around $157 million) in May for the AMCA programme, as part of efforts to accelerate the development of India’s next-generation fighter aircraft.

Ultimately, the success of the Reliance-Rolls-Royce initiative will depend on whether the proposed plans translate into an actual engine development and manufacturing programme. For now, the announcement represents an important step towards bringing global aero-engine expertise together with India’s growing private-sector defence manufacturing capabilities.

If realised, the Aerospace Gas Turbine Complex could give India something it has long sought in military aviation: a stronger domestic capability to design, build, test and support advanced combat aircraft engines. That would make the AMCA programme not just an effort to build an indigenous fighter, but also an opportunity to develop a wider Indian ecosystem for advanced aerospace propulsion.

What is ‘Saptadhara’ framework, announced by PM Modi on Independence Day

Prime Minister Narendra Modi on Saturday, 15th August, announced a seven-point development framework, called ‘Saptadhara’, during his Independence Day address from the Red Fort. The framework focuses on seven key areas that the government believes can help India move faster towards the goal of becoming a developed nation, or Viksit Bharat, by 2047.

Drawing a comparison with the ancient reference to ‘Sapta Sindhu’, or the seven rivers, Modi said India now needs a new set of streams of strength to take the country forward. The seven areas identified under Saptadhara are –

  • Manufacturing Power
  • Agriculture and Food Processing
  • Technology and Innovation
  • Gati Shakti
  • Defence Power
  • Green Economy and Blue Economy and
  • India’s Soft Power.

Modi said the coming five to seven years would be especially important for the country. “The work that was not done in the past five to seven decades has to be completed in the coming five to seven years,” he said, while stressing that the energy and capabilities of India’s youth would be used for nation-building.

Manufacturing to lead the seven streams

Manufacturing has been placed at the centre of the Saptadhara framework. Modi said India must build a complete manufacturing chain within the country, covering everything from components and design to finished products.

“From design to manufacturing, India will have to become a trusted centre of the global supply chain,” he said.

He called on manufacturers, entrepreneurs and MSMEs to compete with the world on cost, quality and scale. He also said Indian factories should focus on user-friendly products, attractive packaging and zero-defect precision manufacturing.

“Our zero-defect precision manufacturing should become our identity,” Modi said, adding that quality should become a major part of India’s global brand value. “Our mantra should be quality, quality, quality,” he said.

Agriculture, food processing and global markets

The second focus area is agriculture and food production. Modi said India should move beyond traditional farming and connect its agricultural products with international markets.

He highlighted the potential of Indian spices, milk, traditional foods and other farm products to become global brands. He also spoke about chemical-free farming and said products meeting global standards could find greater demand overseas.

Modi also referred to the government’s efforts to protect farmers from changes in global fertiliser prices. He said a bag of urea costing around ₹3,000 in the international market is being provided to Indian farmers for ₹300, while DAP, which he said costs around ₹5,000 globally, is being provided for ₹1,350.

Technology and innovation to make India a global hub

Technology and innovation form the third stream of Saptadhara. Modi said India must not remain only a market for new technologies but should become a place where new ideas and technologies are developed.

He pointed to areas such as AI, quantum technology, space, robotics and data centres as important opportunities. He also referred to India’s experience with UPI and digital public infrastructure.

“We have demonstrated our strength,” Modi said, stressing that India should take its digital public technologies to different parts of the world and aim to lead in next-generation communication technology.

He also called for Made in India education to reach people across the world.

Gati Shakti to improve speed and connectivity

The fourth stream is Gati Shakti, with the focus on faster and better connectivity. Modi said India needs high-speed rail, modern highways, inland waterways, airports and a strong multi-modal logistics network.

He said the country should move beyond simply loading and unloading goods at ports and work towards port-led development and growth. Better connectivity, he said, will help people, goods and services move more quickly and support economic expansion.

Aatmanirbhar Defence and new technologies

Defence is the fifth stream, with a strong focus on Aatmanirbhar Defence. Modi said India cannot remain dependent on other countries when nations around the world are increasingly trying to secure their own strategic resources and supplies.

“India cannot remain a market for the world. We have to be self-reliant in the field of defence,” he said.

He called for the development of new-generation defence technologies and said India should aim to become a global defence supplier. Areas such as counter-drone systems, hypersonic defence technologies and cyber security were specifically highlighted.

Green and Blue Economy

The sixth stream brings together the Green Economy and Blue Economy. Modi said India has the opportunity to expand green hydrogen, renewable energy, energy storage, green mobility and green manufacturing on a global scale.

“When the world talks about global warming, we keep looking for ways. We are giving solutions to problems,” he said, highlighting India’s potential to contribute to the global green movement.

The Blue Economy, meanwhile, includes opportunities linked to India’s long coastline. Modi mentioned fisheries, coastal tourism and ocean technology as areas that can create new opportunities and green jobs.

Soft power to expand India’s global reach

The seventh stream is India’s Soft Power, covering culture, tourism, creative industries, healthcare traditions and sports.

Modi highlighted the global reach of Yoga, Ayurveda and India’s holistic healthcare traditions. He also pointed to handicrafts, films, VFX, animation, gaming and digital content as areas where India can build a stronger global presence.

He referred to the World Audiovisual and Entertainment Summit (WAVES) and said India’s creative sector can become a global power.

Tourism is another major part of this vision. Modi said India has more than 100 national parks but still has significant room to attract more foreign tourists. He also highlighted sports tourism and the growing concert economy, saying India has an opportunity to attract artists and young people from across the world.

‘Reform Express’ for Viksit Bharat

Along with the seven streams, Modi called for changes in India’s work culture, thinking and pace of implementation. He described the push as a “Reform Express”, saying traditional systems, goals and ways of working would need to change.

The Prime Minister said the seven streams should not be viewed separately but as part of a holistic approach. He expressed confidence in India’s youth, women, farmers and workers and said their energy would be central to achieving the ambition of Viksit Bharat@2047.

Free online coaching, civil defence, nuclear energy, Saptadhara, and more: Major announcements made by PM Modi during Independence Day speech

Addressing the nation from the ramparts of the Red Fort on India’s 80th Independence Day, Prime Minister Narendra Modi announced various initiatives, targets, and reforms, with a focus on a “Viksit Bharat” by 2047. In his 13th consecutive Independence Day speech on 15th August, PM Modi announced several youth-centric initiatives.

Prime Minister Modi emphasised that to achieve the vision of a Viksit Bharat by 2047, India must become Atmanirbhar Bharat, focus on technological capability, energy security, youth empowerment, and national resilience.

Free online coaching for competitive exams

The Prime Minister highlighted that coaching classes have become a heavy burden on poor and middle-class families. He noted that parents remain concerned that if they do not send their children to coaching centres, their kids will fall behind.

“The competition surrounding coaching classes has become a huge burden for middle-class families. Every parent feels that if they do not send their child to a coaching centre, they are somehow falling behind or do not belong to a respectable family,” he said.

To remove this financial burden, PM Modi announced that his government will provide free online coaching classes for competitive exams. He emphasised leveraging digital public infrastructure and talented teachers to build a full network so that youth can stay with families without having to compromise with their studies, avoid financial strain, and save thousands of crores spent on coaching.

“Keeping the concerns of poor and middle-class families in mind, we want to help save them the thousands of crores of rupees they spend on coaching. Our young people should be able to stay close to their families, receive their care, and avoid placing an additional financial burden on them. Therefore, we have decided to provide free online coaching for various competitive examinations for our youth. We have digital public infrastructure, and we have highly talented teachers and educators. By bringing these resources together, we will provide free coaching to the country’s young people and build an entire network for this purpose,” PM Modi stated.

Civil Defence Reform

Delivering his 13th consecutive Independence Day speech, PM Modi called for a stronger, modern, and vibrant network of Civil Defence.

Noting the changed nature of warfare with wars no longer remaining limited to borders, PM Modi announced that a stronger network of Civil Defence will be established to familiarise citizens with emergency systems and protocols.

“My dear fellow citizens, making India secure is the collective responsibility of all of us. Whether the challenge arises from within our borders or from beyond them, India is fully prepared for every situation. Today, the nature of warfare is transforming. There is no longer any guarantee that a war will only be fought along border frontiers… Today from the ramparts of the Red Fort, I announce that in the coming days, we will establish a modern and vibrant network of Civil Defence. We will familiarise citizens with advanced emergency systems and protocols,” PM Modi said.

5 to 8 semiconductor plants coming up: PM Modi stresses Atmanirbharta in chips

PM Modi noted that chips are indispensable for electronics, medical equipment, transport systems, etc., and without them this modern world would come to a standstill.

The Prime Minister highlighted that India has pivoted toward self-reliance, with three major semiconductor plants established and production already begun.

He announced that in the coming 7-8 years, five to eight additional semiconductor plants are set to commence operations very soon.

“… Becoming an ‘Atmanirbhar Bharat’ is crucial. That is why, over the past few years, our conviction has been that India should no longer live in dependence on other nations; we must become self-reliant… We must enhance our own capacities and safeguard our interests ourselves. With this resolve, we are moving forward firmly towards an ‘Atmanirbhar Bharat.’ Every Indian is connecting with initiatives like ‘Make in India,’ ‘Swadeshi’, and ‘Vocal for Local’,” PM Modi said.

“In today’s digital world and technological landscape, we understand the immense importance of chips. Whether it is electronic goods, medical equipment, or transportation systems, chips are indispensable; without them, the world would come to a standstill. India has moved towards self-reliance in this sector; three major semiconductor plants have already been established, and I have been informed that production from these facilities has already begun for export. In the coming 7-8 years, five to eight additional semiconductor plants are set to commence operations very soon…” he added.

‘Energy security is the demand of the time’: PM Modi announces ambitious nuclear energy target

PM Modi informed the nation that efforts are being taken in the direction of producing 100 GW of nuclear energy by 2047. He also said that India is progressing towards commissioning five new nuclear reactors.

The Prime Minister boasted that India has achieved mastery in Fast Breeder Nuclear Technology this year, marking a major milestone and a giant leap towards self-reliance in nuclear fuel.

“… Nuclear energy is a major means of energy security. We have paved the way towards a new goal by passing the ‘Shanti Act’ in Parliament. By 2047, we are moving forward with the target of 100 GW of nuclear power. We aim to commission five new nuclear reactors within this decade alone. This year, India achieved a significant milestone by mastering fast breeder nuclear technology, marking a major stride toward self-reliance in nuclear fuel,” PM Modi said in his Independence Day speech from the ramparts of the Red Fort.

Notably, the Sustainable Harnessing and Advancement of Nuclear Energy for Transforming India (SHANTI) Act, 2025 replaces two key legislations: the Atomic Energy Act of 1962 and the Civil Liability for Nuclear Damage Act, 2010.  It allows private players to participate alongside public sector entities, while making it explicitly clear that highly sensitive materials and strategic controls will continue to remain exclusively with the government.

PM Modi also spoke about the expansion of piped gas and solar energy infrastructure, stating that piped gas coverage had surged from 70 cities before 2014 to 700 cities. He added that the number of households receiving piped gas has grown from around 22 lakhs to 1.75 crore. India’s solar energy capacity had risen from 2 GW in 2014 to 160 GW.

AI-skilling: PM Modi wants Indian youth to lead the global AI sector

In his 80th Independence Day speech, Prime Minister Modi has announced an initiative to provide artificial intelligence (AI) skilling courses to 1 crore young people.

“Today, there are over 250,000 registered startups. We recently hosted an AI Impact Summit; the reach of AI is expanding rapidly. From the ramparts of the Red Fort, I wish to make an announcement to the nation’s youth: we have resolved to train 10 million (one crore) young people in AI skills over the coming year, empowering them to take the lead in the world of AI. Before 2014, the bio-economy sector was valued at only ₹60,000 crore… The industry that stood at ₹60,000 crore before 2014 has now surged to ₹20 lakh crore,” PM Modi announced.

Saptadhara: PM Modi announces unique seven streams of strength for a Viksit Bharat

The Prime Minister gave seven clarion calls that are paramount for achieving the ambition of a Viksit Bharat by 2047. PM Modi announced a seven-point ‘Saptadhara’ reform framework to expedite India’s ambitious journey towards becoming a Viksit Bharat by 2047.

PM Modi called for significant changes in manufacturing, agriculture, technology, infrastructure, defence, the green and blue economy, and soft power to bolster India’s global influence.

“Today, I would also like to recall that era when the nation knew, understood, and heard of India’s prowess in the form of the ‘Sapta Sindhu’. Now, to build a Viksit Bharat, we need a new current. Today, from the ramparts of the Red Fort, I invoke the ‘Sapta Dhara’ of strength before the nation,” PM Modi said.

“In the coming 5 to 7 years, what could not be achieved in the last 5 to 7 decades, through the prowess and power of this Sapta Dhara, we will give the nation new heights, new momentum, and the capability to surpass new goals. Alongside this, the power and potential of our youth will be fully harnessed and integrated into nation-building…” he added.

Following are the seven streams of the ‘Saptadhara’:

  • Manufacturing Power: Build complete domestic end-to-end value chains, from design to components, focusing on zero-defect quality, cost, and global scale.
  • Agriculture and Food Processing: Create integrated farm-to-export supply chains for millets, spices, and fruits while transitioning to chemical-free farming.
  • Technology and Innovation: Evolve from a tech market into a global innovation hub leading in AI, Quantum, Space, Robotics, DPI, and Made-in-India 6G.
  • Gati Shakti: Establish high-speed, seamless multimodal logistics connecting cities, highways, rail, airports, and modern industrial sea ports.
  • Defence Shakti: Achieve complete strategic self-reliance by pioneering and exporting next-gen defence technologies like drones, counter-drone systems, and hypersonics.
  • Green and Blue Economy: Scale sustainable growth through Green Hydrogen, renewables, and energy storage alongside full utilization of ocean, coastal, and marine potential.
  • India’s Soft Power: Globalize Indian culture, Yoga, Ayurveda, and tourism while establishing global leadership in gaming, VFX, animation, and the creative economy.

During this Independence Day speech, PM Modi also highlighted several achievements, particularly, Defence production surging four times, Khadi village industries by five times, mobile phone production by 33 times, digital transactions increasing by 100 times, in addition to a massive acceleration in basic amenities. PM Modi also boasted that his government has lifted 25 crore people out of poverty.

Economist vs Economist: The British media house opposes UCC and backs Muslim Personal Law in India, while defending secular law in the UK

The mainstream media, particularly in the West, has never held a uniform position when it comes to matters concerning India or Hindus. The coverage often swings between sympathy and scepticism, praise and criticism, depending only on the issue and the preferred narrative. Hence, expecting complete honesty, impartiality or objectivity from such institutions is unrealistic, but they are at least expected to maintain the appearance of neutrality even when their agendas have been evident.

However, that facade appears to be fading fast. On 12th August (Wednesday), The Economist, which seemed to believe it was perfectly within its remit to sermonise India, effectively ventured into the internal matter of the country on the subject of the Uniform Civil Code (UCC). The tone carried an unmistakable whiff of colonialism, as though New Delhi were still expected to listen politely from the other end of the table.

Unfortunately for them, the calendar has moved on along with the nation. However, the episode became even more revealing with the British publication’s 2016 article. In a classic example of preach what you never practice, it was far less accommodating when discussing the existence of Sharia courts in the United Kingdom and argued firmly against the creation of a parallel legal system alongside the established judicial framework. However, such opinions tend to perform a backflip when the country is India.

When equality is framed as oppression

The piece, titled “Should Every Indian Follow the Same Rules,” paints a dramatic picture around the UCC, starting with the remarks of a man named Ahmed who insisted that one cannot truly be a Muslim without following Sharia law, before ominously declaring, “This is what awaits much of India,” implying that the government is stripping the minority citizens of their religious identity.

The Economist lists Assam, Gujarat and Madhya Pradesh, adding that other states could soon follow suit. If West Bengal also decided to pass this law, it warned, nearly “30 million more Muslims will face Ahmed’s dilemma.” Of course, the Bharatiya Janata Party, the “Hindu nationalist outfit’ that has already become a favourite target of these media houses, is declared the culprit, since all these states and the country are run by its governments.

The piece reads, “The BJP presents the new codes as a matter of universal human rights, in particular women’s rights. But look more closely and what is actually going on is a process of imposing on religious minorities the laws and customs that Hindus already follow.”

It mourns the loss of privileges that were extended to Muslims after the partition, under the guise of calming the apprehensions of the minority community, which are on the verge of being rescinded, resulting in them being treated similarly to their fellow citizens. This outcry is quite representative of the phrase, “When you are accustomed to privilege, equality feels like oppression.”

“The universal codes extend to Muslim daughters the same equal inheritance rights that Hindu daughters won in 2005. They criminalise polygamy for Muslim men. Talk to Muslim women in Uttarakhan,d and many are pleased to see such fixes,” it states, adding, “That makes it easy to dismiss critics as conservative cranks,” because The Economi, st which allegedly believes in the values of liberalism and human rights, cannot afford to support equality, gender justice, or rights of women and children if it hampers the propaganda.

Reality is ignored to defend discrimination

“But the reality is that the codes are not an instrument of women’s liberation, or indeed liberalism of any kind. One of the Uttarakhand code’s provisions, for instance, requires all couples to register a live-in relationship with the state within 30 days or risk a prison sentence. State and party officials insist that the aim is to protect women from exploitative men by bringing informal liaisons out of the shadows,” the column argues, conveniently overlooking the necessity of addressing the growing menace of love jihad and grooming jihad in India and even the United Kingdom. Nevertheless, the agenda takes precedence over all else.

Afterwards, the piece began to extol the virtues of Muslim personal law, asserting, “Under its dictates, women can generally escape toxic marriages faster than Hindu wives can. And they are also protected by mehr, a payment that a husband-to-be must make at the time of marriage to ensure his wife’s financial independence.”

If this is indeed the case, should not Muslim women be contesting the law rather than celebrating it, as the column itself indicated? Obviously, triple talaq, polygamy, child marriages and other notorious practices that deeply affect women in the Muslim community are left out of the column.

It subsequently begins to criticise Hindu law for being rife with injustices, frequently excluding widows, wives, and mothers from inheriting ancestral property. The Economist, in its disdain for Hinduism and the saffron party, neglects to acknowledge the existence of the Succession Act. This is not to imply that there are no legitimate issues, but at least there are provisions in the legal system aimed at protecting the rights of Hindu women.

Stoking tensions and fear

The Economist then seeks to downplay the reality of changing demographics due to the influx of illegal Bangladeshi Muslims and Rohingyas, who have taken possession of public land unlawfully and even attempt to coerce local girls into marriage with them. This is an even more pressing concern for a place like Uttarakhand, which is of great religious significance to the Hindu community. The scenes that transpired in Haldwani in 2024 act as a notable cautionary tale.

Furthermore, the grave and abhorrent practice of halala is reduced to merely “an archaic Muslim divorce custom” by the platform, which soon jumps onto its all-time favourite bandwagon of charging the BJP with trying to turn India into a “Hindu nation” with Uttarakhand serving as its testing site.

It then shifts to alarmist rhetoric, stoking fears over West Bengal and its sizeable Muslim population, which does “vibrant and violent politics,” suggesting that the state could become another battleground if it too moves towards implementing the UCC.

When The Economist opposed special laws in Britain

A few years back, the challenge of special laws was not merely about complying or coming to an understanding with the Muslim community, as pointed out by The Economist on 12th November 2016, in its column, “Muslim family law is a conundrum for those who make the laws of the land.”

It underscored the risks presented to a nation founded on a secular democratic framework and countered the assertions made by proponents of Sharia councils, arguing, “Critics retort that the Sharia councils are already beginning to resemble a parallel legal system. If they are now regulated and licensed by the government (with the implication that some of them are doing a decent job), that problem will merely worsen.”

The media outlet took a proactive stance on the sanctity of British law, mentioning, “If any change was made, it should be firmer insistence that the (secular) law of the land was supreme.” However, it is unwilling to extend that same principle to India.

The media house is far more comfortable with Indian laws being shaped around the personal regulations of the very community whose parallel legal mechanisms it had questioned in Britain. The hypocrisy does not end there and only continues to expose itself in increasingly glaring and grotesque form.

In India, The Economist wants Muslims to avoid the courtroom and address issues with the Muslim community,y but the same was presented as a concern in relation to Britain as it conveyed, “Whatever policymakers laid down, ultra-zealous Muslim groups might in any case try forming their own semi-secret tribunals. Given that Jewish religious courts known as Beth Din already have some standing in British case law, there was a risk of a proliferation of religious tribunals challenging the authority of secular justice.”

What is good for the goose apparently is not good for the gander. The publication, which has become a mouthpiece for Muslim personal law in India, wrote, “Any legitimisation of sharia councils will lead to the set-up of tribunals for Hindu, Sikh, and perhaps even other Christian denominations. Differing laws will mean inequality of legal rights and obligations, with some rights being better than others and plain discrimination based simply based on religious identity.”

It clearly signifies that British law should be considered the highest authority, with no religious law able to override it, but Muslim personal law should be accommodated and permitted to thrive in India even at the expense of rights, equality and justice.

The article delved into fearmongering and referenced a prediction made by Rowan Williams in 2008, who was the archbishop of Canterbury at the time. He stated that it was “almost inevitable” for certain forms of sharia law to be enforced in the UK, and The Economist declared the statement to be “quite accurate.”

Conclusion

At the risk of sounding repetitive, the doublespeak and dual standards of Western media towards India are simply too glaring to ignore. When Indian laws are imposed, Muslim or minority rights are displayed as being under threat. However, religious or personal laws are expected to take a back seat to the sanctity and supremacy of British law.

The hypocrisy is not specific to any matter, but it runs through their broader approach and becomes visible time and again in the attempts to attack India or Hindus. This is how it has been for years, and being called out would not change anything. They have no love lost for India, but the BJP government at the centre adds further fuel to the anti-India sentiment already simmering beneath the surface, and The Economist’s recent hit job is another example of the same familiar pattern.

From Shaheen Bagh to Palestine: Who is Zoya Hasan, the JNU professor whose Independence Day lecture was cancelled at a Delhi school

On the eve of Independence Day, Sardar Patel Vidyalaya in Delhi cancelled the appearance of Zoya Hasan as chief guest for its flag-hoisting and scholarship award ceremony. She had been invited to address students on “pluralism.” But the school subsequently cancelled her invitation after protesters allegedly belonging to VHP raised concerns against her presence.

Delhi Police confirmed the school informed them of the threat and that officers were deployed only for protection; the decision to cancel was the school’s. The programme proceeded with another speaker. 

While the episode might have disappointed Ms Hasan, the far-left The Wire appeared considerably more agitated by it. It rushed to wrap the incident in emotive language, branding the protesters “goons” and casting Hasan as the supposed victim of an assault on pluralism.

Source: The Wire

But even its own report could not sustain that sweeping narrative without caveats: after citing sources who claimed that 10-15 VHP members had gathered outside the school, The Wire acknowledged that the VHP itself had not confirmed their presence and that some teachers said they had not seen any such persons outside their campus.

However, this was never merely about one cancelled lecture. It was about whether a school should hand an Independence Day platform before children to a figure whose entire public career has been defined by sharp, polarising and partisan political interventions disguised as neutral academic scholarship.

Who Is Zoya Hasan, really?

Hasan is Professor Emerita at Jawaharlal Nehru University, former Dean of the School of Social Sciences. That institutional perch gave her influence. She has used it consistently as an ideological campaigner, not a detached academic. 

Her books focus on the Congress and the rise of the BJP. Congress After Indira examines the party in detail. Ideology and Organization in Indian Politics frames the transformation of Indian politics as the replacement of an earlier secularism by “Hindutva nationalism.”

She occupied a prominent place in the liberal-left intellectual ecosystem that thrived under the UPA. She served on bodies such as the National Commission for Minorities, the National Integration Council, CABE and the National Book Trust. In 2010 she publicly urged the UPA-II government toward more “inclusive” policies. This is the classic Delhi establishment circuit: universities, minority commissions, textbook committees and commentary platforms overlapping to shape discourse in one direction.

Anti-CAA activist, not observer

Hasan’s most consequential recent role has been her opposition to the Citizenship Amendment Act. The law offers an expedited path to citizenship for persecuted non-Muslim minorities from Pakistan, Bangladesh and Afghanistan. Hasan did not merely critique it from an ivory tower. She co-authored co-authored When People Protest: Mobilising for Equal Citizenship in India, a work that glorified the anti-CAA movement, its mobilisation strategies, and its demands for equal citizenship.

Zoya Hasan also portrayed the anti-CAA protests in strongly celebratory terms, particularly highlighting the role of Muslim women at Shaheen Bagh. She described them as being “in the vanguard” and the “life and soul” of resistance to the CAA, while arguing that their mobilisation represented a major assertion of citizenship, democratic rights and public participation. Hasan has also characterised the protests as a significant moment of democratic renewal, presenting the movement not merely as opposition to a law but as a broader struggle over the idea of citizenship and the Indian state. 

Her writings treat the protests as democratic mobilisation for equal citizenship while casting the law itself as an assault on constitutional values. It is nothing but a part of the Left’s sustained campaign against CAA that lent academic legitimacy to prolonged street protests. When such a figure is invited to lecture schoolchildren on “why pluralism matters,” the invitation is not neutral. It is an endorsement of a specific, divisive ideology with a twisted political reading of citizenship and nationhood.

The Ambedkar cartoon episode

In 2012, while serving on the National Monitoring Committee linked to NCERT political science textbooks, Hasan defended a controversial cartoon depicting B.R. Ambedkar seated on a snail (representing the slow constitution-making process) with Nehru holding a whip behind him. The cartoon triggered parliamentary uproar for disparaging the chairman of the Drafting Committee. Advisers Yogendra Yadav and Suhas Palshikar resigned after the government ordered its withdrawal. 

Hasan took the opposite position. She criticised the campaign for removal and argued that the review process had failed to grasp the “complexities.” For those who found the image offensive in a school textbook, her defence of it is revealing. The same academic associated with that controversy was later presented to schoolchildren as an authority on India’s civic values.

From CAA to Palestine: Consistent polarisation

Hasan’s interventions extend beyond domestic contests. In November 2024, Gurugram University cancelled a discussion she was scheduled to deliver titled “Palestinian Struggle for Equal Rights: India and Global Response.” The university called the topic controversial; Hasan denounced the decision as “censorship.” The pattern is consistent: she selects India’s and the world’s most charged issues, frames them in the language of rights and justice while targeting the Modi government and Hindu nationalism, then cries foul when institutions decline the controversy. 

She has written critically of the VHP, Bajrang Dal and other Sangh-linked organisations, linking them to vigilantism and communal violence. Her public commentary routinely portrays BJP politics through the lens of majoritarianism, intolerance and suppression of dissent. This is not the record of a neutral commentator on pluralism. It is the record of an ideological actor who has repeatedly placed herself at the centre of India’s most divisive debates.

The school platform question

The VHP and others who objected to her invitation were not inventing a problem. They were responding to a clear record: an outspoken critic of the Modi government, active anti-CAA campaigner, defender of a textbook cartoon many found insulting to Ambedkar, and vocal pro-Palestine voice, being given the Independence Day stage before schoolchildren to speak on “pluralism.” 

Peaceful protest against that choice is democratic pushback, not “goon” behaviour. A school’s first duty is the safety of its students; security concerns justified the cancellation. The deeper failure lies with the school for selecting such a polarising figure in the first place. An Independence Day ceremony is a civic occasion, where nationalist voices should be encouraged and platformed. It should not be turned into an event where dubious individuals who use their academic credentials to attempt ideological indoctrination are feted.

Hasan has every right to her views and to advocate them. Institutions that claim to value pluralism and the careful formation of young minds have a corresponding responsibility not to present ideological campaigners as neutral authorities. The episode at Sardar Patel Vidyalaya simply forced that question into the open. It was one more round in the long contest over who gets to define nationalism, pluralism and India’s constitutional identity, and whether schools should serve as platforms for one side of that contest.

Meet Cambridge academic Farah Ahmed: Former Hizb-ut-Tahrir member who called Western secular education ‘a threat to Islam’

The University of Cambridge, already grappling with the embarrassing plagiarism row involving Jason Arday, who became the institution’s youngest Black professor before resigning, has found itself in another controversy. This time, the spotlight has fallen on a female academic who was a member of the proscribed Sunni Islamist group Hizb-ut-Tahrir, which dreams of creating a caliphate governed by Islamic law.

Dr Farah Ahmed, an assistant research professor at Cambridge’s Faculty of Education, who also recruited Arday, was appointed in 202,4 and she is currently in charge of both teaching undergraduates and conducting postgraduate research. However, she has held quite extremist views, strongly critical of liberal and secular values, notably both before and since her tenure at the premier institution.

Ahmed has been on a crusade against the “western education” which she determines as a “threat” to her community. She has openly denounced democracy and integration, and to further illustrate her perilous ideology, she rebuked British schools for teaching against child marriage and polygamy.

Ahmed wrote that “gaining literacy and numeracy and other disciplinary skills demonstrated through qualifications” is diametrically opposite to the Islamic conception of education after she entered Cambridge, despite her extensive history of racist, radical and separatist beliefs.

British curriculum is a threat to Islam; democracy and secularism are bad

The initial layer of the controversy erupted when Ahmed articulated her opinions in a chapter of a Hizb ut-Tahrir pamphlet titled “Education and Identity” in 2002. “The Western Education System and the British National Curriculum” was republished in 2017 and acquired by The Spectator, in which she objected to the national curriculum’s religion studies components for emphasising “religious tolerance” because it would “further aid distancing the Muslim child from the concept of Islam being the only reference point.”

According to her, a “systematic indoctrination” of Muslim youngsters was underway to “build model British citizens” and “integrate all individuals into the fabric of secular society and develop them as personalities who uphold the values adopted by the society around them.”

She contended that the Muslim aqeedah (faith) directly opposes this system of secular capitalism. Hence, it would not be appropriate for the demands of Muslim pupils. “Attempts to integrate Muslim children” into British society were regarded by her as an attempt “to produce new generations that reject Islam.” She encouraged, “If society is built on kufr (infidel system), it is our duty to tackle this challenge as a community to protect our young from its corruption.”

Ahmed also raised her radical voice against the anti-child marriage position of British schools and hit out at them for teaching that “polygamy or marriage under the age of 16 is outdated and discriminatory towards women.” She was also furious with them for telling children that “democracy is the only way that laws should be created” because she considered it a “corrupt tradition” where if “decision makers decide to make bombing Iraq or homosexuality legal, as they currently have, there is nothing anyone can do about it.”

Of course, religious tolerance, a source of distress for every jihadi, was next on her list of targets as she complained that it is promoted in religious education and protested that “Islam is taught as a religion like any other, putting its value on the same level as Christianity, Buddhism, Judaism, Hinduism, Sikhism and the like.”

No English fairytales, William Shakespeare or science for Muslim students

Ahmed unsurprisingly disapproved of academic study as well, referring to English as “one of the most damaging subjects” a school can teach. Her bigotry even extended to fairy tales, which she insisted were a manifestation of “secular and immoral beliefs that contradict” the perspective of her religion. Similarly, historical classics were not exempt,mpt as she insisted upon the “obvious dangers” posed by Shakespeare, including in “Romeo and Juliet,” which promotes disobedience to parents and premarital relationships.

Macbeth was also singled out for contesting the notions of fate and destiny. Predictably, Western education was characterised as “a threat to our beliefs and values” and democracy as a “corrupt tradition” by Ahmed.

Science, too, appeared to be a matter of concern for her, due to the “teaching of evolution, Muslim children will be exposed to ideas that contradict Islam.” She outlined another horror of gender-segregation enthusiasts, suggesting that boys and girls might need to work together in any subject.

“As Muslim parents, we try to protect our children from the rubbish that Western society encourages, but interaction with non-Muslim children in the playground, which is full of the competitiveness and individualism that Western culture encourages, erodes and moulds their personalities away from Islam,” Ahmed appealed, remarking, “Western culture is playground culture.”

“Any topic or subject that emanates from a culture or viewpoint of life that differs from the Islamic aqeedah should not be taught at any level. Subjects such as foreign history, foreign languages and foreign literature should be taught only at the higher level of education with the view of refuting their ideas and exposing their falsehood,” Ahmed argued.

She even collaborated on a chapter with Dr Nazreen Nawaz, the women’s spokesperson for Hizb-ut-Tahrir, explaining in great detail how the educational system will function under their “caliphate” and the global Islamic superstate which is their ultimate objective.

Ahmed claimed to have left the extremist group in 2010 but has never truly parted ways with its ideology, something that remains very evident in her work to this day.

Islamic Shakhsiyah Foundation: Ahmed’s contentious war on “secular-liberal” education system

Ahmed established the Islamic Shakhsiyah Foundation (ISF) in 2002 as an educational charity and non-profit organisation “to provide a complete holistic education for Muslim children aged 3-14 years. It aims to deliver Islam-centred child development, teacher training and curriculum design. It operates day care schools in the United Kingdom.

Interestingly, Ahmed first gained notoriety in 2009 after she was revealed to be operating two private elementary schools while receiving over £100,000 in public funds. However, their curriculum closely mirrored the separatist, anti-democratic stance of Hizb-ut-Tahrir, and at least 3 of the 4 trustees were the group’s members or activists, including the wife of its chief at the time.

The story sparked a political controversy, but no action was taken while she cried Muslim persecution; she evasively declined to respond to enquiries about Hizb ut-Tahrir. She has remained a trustee of the body that oversees the two schools in Slough and Haringey, which continue to receive government support (£382,000 last year).

More importantly, Ahmed’s Islamist worldview appears to lie at the heart of her initiative, as reflected in a curriculum that repeatedly presents itself as an alternative or rather a direct counter, to the anti-Islamic values of the Western education system. She has consistently emphasised this in her research papers.

“Rethinking contemporary schooling in Muslim contexts: An Islamic conceptual framework for reconstructing K-12 education,” which she co-authored with Safaruk Chowdhury last year, stated that teachers and students in Islamic schools live and learn in a modern and secular framework, ranging from the curriculum and textbooks to grading systems and daily schedules, which is built on the same.

The paper stressed that they desire to see, understand and live in the world through a traditional Islamic worldview and hence, the aim is to map out these secular influences and build a practical framework that aligns school life with Islamic values. To put it simply, the values of liberalism and secularism are fundamentally at odds with Islam, as pointed out by the authors.

“Authority, autonomy and selfhood in Islamic education – Theorising Shakhsiyah Islamiyah as a dialogical Muslim-self”, which was published in 2021, Ahmed discussed the “philosophical tensions between secular-liberalism and Islam.” It used the term “liberal dilemma” to assert inconsistency between the liberal ideals of equality and autonomy and the Western principles of pluralism, specifically the presence of faith-based education in secular-liberal cultures.

“This dilemma refers to the challenges liberals face from cultural and communitarian groups who do not prioritise liberal values, particularly the value of personal autonomy,” it added. Ahmed charged that classical liberalism is a product of Christianity as well as colonial heritage and bore resemblance to the “UK government narrative of Fundamental British Values as a means of assimilating non-liberal values and cultures, which has been extensively problematised as seriously damaging to Muslim educational experiences” in the state schools.

The entire paper served as a commentary on the fundamental incompatibility of the Western education system, which is rooted in values of liberalism and autonomy, with the Islamic perspective.

In the 2012 paper, “Tarbiyah for shakhsiyah (educating for identity): seeking out culturally coherent pedagogy for Muslim children in Britain,” Ahmed posited that second-generation Muslims residing in the West have turned to Islam as a form of revolt against “assimilation.”

Its goal was to present a “Quran-centred worldview” to “revive classical Islamic education and synthesise it with modern pedagogy as a defence against the dominant secular culture.” This paper followed a similar pattern by involving interviews with Muslim women involved with ISF, depicting it as a credible alternative to the progressive secular education system in Britain.

“Pedagogy as Dialogue between Cultures: Exploring Halaqah: An Islamic dialogic pedagogy that acts as a vehicle for developing Muslim children’s shakhsiyah (personhood, autonomy, identity) in a pluralist society” which came out in 2018, dedicated a whole chapter to the tensions between secular liberalism and Islam.

The paper clearly indicated that residing in a Western society poses difficulties for Muslims, primarily due to the direct conflict between values like secularism, liberalism and Islamic beliefs.

Hence, Ahmed showcased the ISF curriculum as a supportive option for Muslim students, unlike the British version that is steeped in Western principles.

A conference to challenge the “objectivity of science”

Ahmed is also the director of Camtree, the Cambridge Teacher Research Exchange’s Islamic Educator Learning Community (IELC). It is a centre where she is a member of the governing body and a research fellow at Cambridge University’s Hughes Hall. Her ongoing campaign against science seems to have persisted without interruption, remaining unaffected by the passage of time or any changes in her situation.

IELC, Camtree and Cambridge University organised a conference on Islam, science and education in the summer of 2023. Its purpose was “to develop critical consciousness in both educators and learners to consider challenges to a positivist approach that sees science as objective knowledge and to recognise the role of science as part of a wider modernist and colonial project.” Ahmed was among the organisers.

The project wanted to “seek to develop educator confidence to approach the teaching of science through an ethical orientation that supports scientific research from within an Islamic worldview and to acknowledge that there are multiple ways of doing this” alongside assisting “educators to draw on the Islamic intellectual tradition and scholarly adab to begin to navigate the teaching of Science in Muslim contexts.”

Conclusion

Ahmed’s comprehensive body of work focuses on emphasising the rifts between secularism, liberalism and Islam, depicting the former as an affront to the beliefs of the Muslim community. Her language might have evolved to be more diplomatic or carefully articulated over time, but the core message remains largely unchanged.

Her ideology seems to take precedence over all other considerations. At its heart is a worldview in which Islamic identity demands its superior space within the West, today through ISF and possibly with the prospect of much more tomorrow. She has placed Britishness and her religious identity on opposite sides of the same divide, creating a dichotomy that implies Muslims cannot be expected to embrace the values embedded in the British curriculum.

From CyberTip to courtroom: How India tracks CSEAM suspects, identifies victims and where investigations fall short

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Cross-border child sexual exploitation and abuse material investigations often begin far from the country where suspects or victims are eventually found. In September 2022, the CBI searched around 59 locations across 21 States and Union Territories under Operation Megh Chakra after information from New Zealand Police reached India through INTERPOL. The case demonstrated how foreign intelligence can be developed into an Indian investigation.

The CBI plays two different roles in such cases. It can directly investigate CSEAM offences through its specialised Online Sexual Abuse and Exploitation unit, and it also functions as India’s National Central Bureau for INTERPOL, helping Indian and foreign law-enforcement agencies exchange information and seek international assistance. INTERPOL itself does not conduct raids or arrests in India, and a Red Notice is not an international arrest warrant.

Another important tool is INTERPOL’s International Child Sexual Exploitation database, or ICSE. India joined the system through the CBI in 2022. The database allows specialised investigators to compare images, videos and clues across countries, potentially connecting material found in India to an already identified victim, offender, location or investigation elsewhere. A 2023 CBI case in Thanjavur showed how ICSE material and digital forensics could lead investigators from online imagery to a physical location and suspects.

Large operations have shown how widely these networks can spread. Under Operation Carbon in 2021, the CBI registered 23 cases against 83 accused. Megh Chakra later showed how foreign intelligence could trigger simultaneous action across India. In 2025, cases in Hisar and Aizawl demonstrated another model, with Google-generated CyberTipline reports, ICSE data and Indian cyberforensics converging during the same investigations. In Aizawl, the CBI said the process helped identify and rescue a minor victim.

India has also created BHARATPOL, launched in January 2025, to give Indian law-enforcement agencies a digital route to NCB-New Delhi and international cooperation mechanisms. By February, 51 agencies and more than 500 unit offices had been connected to the system.

Foreign intelligence, however, is only a lead. Indian investigators must still connect accounts and devices to people, authenticate electronic evidence, preserve chain of custody and build a case capable of surviving in court. India now has stronger infrastructure for cross-border investigations, but public data on how many such operations ultimately produce chargesheets, convictions and identified victims remains limited.

Read the full article on Chapter One Magazine.

Radcliffe burnt his papers after Partition: What did the man who drew the India-Pakistan border take to his grave?

On 15 August 1947, India celebrated freedom, and Pakistan celebrated the birth of a new country. But the man entrusted with deciding where one country would end and the other would begin was already preparing to leave India.

Cyril John Radcliffe had arrived in India only on 8 July 1947. A British barrister with no previous experience of the country, he was given less than six weeks to chair the Boundary Commissions and draw the borders of Punjab and Bengal. The UK National Archives’ account of Partition records that Radcliffe was asked to draw the border lines of the two new nations within six weeks.

The line he produced would divide villages, districts, railway networks, irrigation systems and communities. It would help trigger one of the largest and bloodiest forced migrations in modern history.

And then Radcliffe destroyed most of the papers relating to his private deliberations.

That raises a question that cannot be fully answered today: what exactly did the man who drew the India-Pakistan border think, consider, and decide before putting his final line on the map?

Some of the evidence survives. Much does not.

And the missing evidence is not a minor archival curiosity. It concerns the reasoning behind one of the most consequential territorial decisions of the twentieth century.

A British outsider was given extraordinary power.

Radcliffe was not an Indian administrator who had spent decades studying Punjab and Bengal. He was not a cartographer who had surveyed their terrain. He was not an Indian Civil Service officer familiar with their villages, canals and communities.

He was a barrister.

His lack of prior involvement in Indian politics was considered an advantage, as it could allow him to appear impartial. But there was an obvious downside: the man being asked to divide India did not know India.

He arrived in the subcontinent for the first time on 8 July. Within weeks, he was expected to decide the fate of territory inhabited by tens of millions of people. A recent scholarly study of the Boundary Commission describes the timetable as one in which Radcliffe arrived less than six weeks before the British withdrawal deadline.

This was not merely a cartographic exercise.

The official Punjab Boundary Commission award required consideration of contiguous Muslim and non-Muslim majority areas, but also allowed “other factors” to be considered. Those other factors included administrative boundaries and, in practice, infrastructure such as railways, roads, canals, canal headworks and ports. Radcliffe’s own award explicitly discussed the disruption of railway communications, water systems, canal irrigation and electric power transmission.

The problem was that these systems had been constructed for an undivided province. They did not care about the religious boundary that politicians were demanding.

A canal could begin in one country and irrigate fields in another. A railway could cross the proposed frontier repeatedly. A village could have one religious majority while its economic links lay elsewhere.

Radcliffe was expected to turn this tangled reality into a single international boundary in a matter of weeks.

The Boundary Commission was divided

Radcliffe did not work alone. The commissions included judges nominated by the Congress and the Muslim League. But the Indian and Pakistani members were deeply divided.

That deadlock left Radcliffe with the decisive responsibility.

This is where the conventional image of Radcliffe needs to be examined carefully. He did not simply sit alone with a map and invent a border according to personal whim. He received extensive submissions from both sides, examined census data and considered competing claims. Recent scholarship shows that Congress, Sikh and Muslim League representatives submitted radically different maps and arguments for Punjab.

But the fact that Radcliffe had a difficult assignment does not remove the central problem: the final decision was his, and the time available to make it was extraordinarily short.

The Bengal Commission provides an especially stark example. Radcliffe did not attend its public sittings in person because the Punjab and Bengal proceedings overlapped. Instead, he examined the papers submitted by the parties. Lucy Chester’s 2026 study of the Boundary Commission records that Radcliffe arrived less than six weeks before the withdrawal deadline and examines the extraordinary haste of the process.

That should trouble anyone studying the process, regardless of political affiliation.

A border that was not announced on Independence Day

The Punjab Award was dated 12 August 1947. Yet the boundary awards were not publicly announced until 17 August, after India and Pakistan had already become independent. The National Archives’ Partition material records the enormous displacement and violence that followed the division.

Millions therefore entered Independence Day without knowing precisely where the new international border would run.

By then, communal violence and migration were already underway.

When the line was finally announced, the consequences were immediate. A village assumed to be in India could suddenly find itself in Pakistan. A railway line, canal or market could be cut by an international frontier. Families could discover that their ancestral homes now lay on the other side of a border they had never imagined would exist.

The Radcliffe Line was therefore not simply a line on a map. For millions, it became a decision about whether to stay, flee or risk being trapped on the wrong side.

The British National Archives records the scale of the resulting catastrophe in stark terms, describing mass migration, communal violence, deaths, sexual violence and the destruction of property.

And then Radcliffe destroyed his papers

This is the part of the story that makes the Radcliffe legacy particularly difficult to examine.

Radcliffe destroyed papers relating to his private deliberations after completing his work. Contemporary and later accounts describe the destruction of the Boundary Commission papers in his possession before he left India; a detailed historical account published by The News International records that he left on 16 August after destroying the papers in his possession.

The disappearance of those records does not mean that the entire documentary record of Partition disappeared. The official awards survived. Other officials kept correspondence and papers. Archives still contain material relating to the Boundary Commissions.

But the private trail of Radcliffe’s own reasoning was severely diminished.

That distinction matters.

We can study the final boundary. We can study the census figures. We can read the submissions made by Congress, the Muslim League and other parties. We can examine the official terms of reference.

But we cannot fully reconstruct the private conversation inside Radcliffe’s head as he moved from one possible line to another.

The missing papers therefore created a historical black box.

And it is precisely because the consequences of his decisions were so enormous that the disappearance of that evidence matters.

What was destroyed, and what was not?

It is important not to exaggerate the archival mystery.

It would be wrong to suggest that Radcliffe destroyed every document connected with Partition or that no evidence survives concerning how the Boundary Commission operated. The surviving official record is substantial.

What was lost was the private record of his deliberations.

That means historians can establish many of the factors that shaped the award without being able to answer every question about how Radcliffe personally weighed them.

The distinction also prevents a more serious historical error: treating the missing papers as proof of a conspiracy.

There have long been allegations that political pressure influenced particular territorial decisions, especially in Punjab. The British Library catalogue, for instance, contains statements made decades later by Herbert Christopher Beaumont, Radcliffe’s private secretary, alleging that Lord Mountbatten intervened over the allocation of Ferozepur. Other historical accounts also discuss the reported provisional Ferozepur boundary and the later instruction to “Eliminate Salient”.

That is an important historical allegation.

But it remains an allegation. The existence of Beaumont’s later statement does not by itself establish that Mountbatten dictated the decision, nor does it prove that Radcliffe’s destroyed papers contained evidence of such an intervention.

The proper conclusion is more uncomfortable: we know there were controversies, but the destruction of Radcliffe’s private papers makes it harder to settle some of them conclusively.

Did Radcliffe believe he had done a good job?

There is another revealing aspect of Radcliffe’s later life.

When journalist Kuldip Nayar interviewed him years later and asked whether he was satisfied with the boundary he had drawn, Radcliffe did not claim that it was perfect. Nayar’s published account records Radcliffe’s reflections on the limited time available to him and his subsequent explanation of the decisions.

He said that he had no alternative because the time available was too short to do a better job. Given the same period, he said, he would do the same thing. But if he had been given two or three years, he believed he might have improved upon the result.

This statement can be read in two ways.

It can be understood as a defence: Radcliffe believed he had done the best possible under the circumstances.

But it can also be read as an extraordinary indictment of the circumstances in which the British government had ordered Partition to be carried out.

If two or three years could have produced a better boundary, why was the man deciding the fate of millions given only weeks?

That question leads beyond Radcliffe himself, to the manner in which Britain accelerated the transfer of power and left behind a territorial problem of staggering complexity.

Radcliffe was not responsible for creating Partition, but he was responsible for the line

It would be historically lazy to blame Radcliffe for everything that happened in 1947.

He did not invent the demand for Pakistan. He did not create the communal tensions that preceded Partition. He did not decide, by himself, that British India should be divided. He did not unleash the political and social forces that produced the violence.

But avoiding simplistic blame should not become an excuse for absolving him of responsibility.

Radcliffe accepted the assignment. He chaired the commissions. He examined the evidence. He rejected some claims and accepted others.

And he drew the final line.

His lack of time explains the circumstances. It does not erase the consequences.

The border he produced divided communities and economic systems. Some of its consequences became permanent features of South Asian geopolitics.

The fairest historical assessment is therefore neither to portray Radcliffe as an omnipotent mastermind nor as a helpless clerk who merely followed orders.

He was the British official given an extraordinary responsibility under extraordinary constraints—and the person whose decisions ultimately put the boundary on the map.

What did Radcliffe take to his grave?

Perhaps the most important question is not whether Radcliffe secretly favoured India or Pakistan.

It is what his missing papers might have told us about the process itself.

What did he think when the competing demographic claims pointed one way and irrigation or railway considerations pointed another?

How did he decide between competing maps?

How much weight did he give to political representations?

What did he make of the pressure surrounding the Boundary Commission?

And, most importantly, did he believe the final line was defensible, or merely the least impossible line he could produce before the deadline?

We cannot answer all these questions because much of the private record is gone.

Radcliffe returned to Britain after completing his work and never became a central public figure in the decades that followed. He died in 1977.

But the border he drew survived him.

It survived wars, diplomatic crises, the creation of Bangladesh and generations of India-Pakistan hostility.

The British Empire disappeared. Radcliffe disappeared from public life. The line remained.

That is the enduring irony of his legacy.

The man who spent only weeks deciding where India would end, and Pakistan would begin, left behind a boundary that has shaped South Asian history for nearly eight decades.

And he also left behind a historical mystery of his own making.

The maps survived. The awards survived. The competing claims survived. The memories of those who crossed the border survived.

But much of the private reasoning of the man who drew the line did not.

Perhaps that is why the question remains so compelling.

What did Cyril Radcliffe know, what did he decide, and what did he take with him when he left India?

Some answers remain in the archives. Some remain matters of historical debate.

And some may have disappeared forever, burnt with the papers of the man who drew the border that changed the subcontinent.

Drain of wealth 2.0: Return of ‘Lagaan’ and India’s need for another Swaraj

Is India’s digital boom quietly repeating a 19th century pattern? Part Two of this series takes Dadabhai Naoroji’s old question, who creates the value, who owns it, and where does it end up, and applies it to today’s economy.

Naoroji’s ‘Home Charges’ had five parts, and this piece maps each one onto a modern equivalent. Interest on colonial debt now looks like royalty payments Indian companies send abroad for foreign patents and software licenses, these have grown roughly 4.5 times in a decade, hitting over $15 billion in 2024-25. It’s not forced, but it’s a one way, recurring outflow, and there’s even an OECD term for the broader mechanism, Base Erosion and Profit Shifting, which costs governments worldwide up to $240 billion a year in lost tax revenue.

Guaranteed returns to British railway investors have a gentler modern cousin: foreign venture capital that structures for large ownership stakes and exits, with many top Indian startups historically incorporated in Singapore or Delaware rather than India. The old rule forcing India to buy British made stores shows up now as India’s electronics trade gap, $116 billion imported against just $48 billion exported in the last fiscal year, mostly because India assembles smartphones brilliantly but still imports most of the chips inside them. And the colonial official’s pension has flipped entirely, Global Capability Centres now employ two million Indians and generate $70 billion a year for multinational owners, the salary stays in India, but the equity and IP don’t.

There’s also a new category colonialism never had: land itself, reimagined as data centres. India generates nearly a fifth of the world’s data but holds only 3-4% of global data centre capacity, meaning most of the infrastructure storing Indian data belongs to shareholders elsewhere.

The numbers aren’t all bleak, India’s services exports hit a record $421 billion last year, making it the world’s seventh largest services exporter. But the article’s key distinction is that this is mostly labor income (payment for work done), not ownership income (a share of what the platform becomes worth). When India tried taxing platform value directly through its 2016 ‘Google Tax’, it was withdrawn by 2025 under trade pressure. Crucially, the article is careful not to call this exploitation, every transaction is voluntary, and foreign platforms deliver real value. The argument instead is narrower and sharper: India creates enormous value but captures a smaller share of it than its scale should allow, and that’s a gap in ownership and bargaining power, not villainy.

The full article is available on Chapter One Mag.

The forgotten Northeast of Partition: How Sylhet, Chittagong and the Radcliffe Line changed Assam forever

History is not merely a chronology of kings, governments, treaties, or political events. It is the collective memory of a civilisation, its achievements, its struggles, its victories, and its deepest wounds. Some chapters of history are celebrated because they mark the triumph of human courage and freedom. Others are remembered because they remind humanity of the devastating consequences of hatred, division, and shortsighted political decisions. The Partition of India in 1947 belongs to the latter.

Every year, India celebrates 15th August as the day of Independence, a day that symbolises freedom from nearly two centuries of colonial rule. Yet, hidden beneath the joy of freedom lies another story, one that remained largely unspoken for decades. While India became politically independent, millions of Indians experienced not celebration but unimaginable grief. Their homes disappeared overnight, their families were torn apart, and their identities were forever altered.

Recognising this forgotten chapter of history, the Government of India, in 2021, declared 14th August as Partition Horrors Remembrance Day (Vibhajan Vibhishika Smriti Diwas). The objective is neither to reopen old wounds nor to encourage bitterness. Instead, it seeks to honour the countless men, women and children who endured one of the greatest human tragedies of the twentieth century and to ensure that future generations understand the immense cost of division. Partition was not merely the drawing of political boundaries on a map. It represented the violent rupture of an ancient civilisation that had evolved over thousands of years through shared traditions, commerce, culture, languages and coexistence. The consequences of those few lines drawn across the map continue to influence South Asia’s politics, economy, security and society even today.

When historians discuss Partition, they often focus on constitutional negotiations, the Mountbatten Plan, or the Radcliffe Line. These are undoubtedly important. Yet, for ordinary Indians, Partition was never about constitutional documents or political agreements. It was about survival. Imagine waking up one morning to discover that your home, where generations of your family had lived, was no longer part of your country. Your neighbours had become strangers. Your school, your fields, your place of worship, your marketplace and even the graves of your ancestors were suddenly beyond an international border. 

That was the reality for millions. Families who had peacefully lived together for centuries found themselves trapped in an atmosphere of fear and uncertainty. They abandoned homes built over generations with little more than the clothes they wore and a few personal belongings. Businesses painstakingly established over decades vanished overnight. Livelihoods disappeared. Communities that had shared festivals, languages and customs for centuries were permanently divided. The Partition did not simply create new nations; it dismantled old lives.

Perhaps the greatest tragedy of Partition was not the division of land but the uprooting of people. Entire populations were forced to leave everything behind in search of safety. The migration that followed became one of the largest forced human migrations in recorded history. Millions travelled on foot, by bullock carts, overcrowded trains and makeshift caravans without knowing whether they would ever reach their destination. 

The journey itself became a nightmare. Many never completed it. 

Stories from survivors describe roads filled with endless columns of refugees carrying infants, elderly parents and whatever little possessions they could save. Food was scarce. Water was unavailable. Disease spread rapidly. Families became separated amidst panic and confusion, often never to reunite. The trains that were once symbols of movement and progress became symbols of horror. Some reached their destinations carrying not living passengers but lifeless bodies. Villages disappeared. Entire communities vanished from regions where they had lived for centuries. 

One of Partition’s most enduring consequences was the transformation of identity. Millions who had always considered themselves at home suddenly became refugees. People who had never crossed an international border were compelled to migrate into newly created nations. Children who once identified themselves simply by their village or town grew up carrying labels such as “refugee” or “displaced.” For many, identity became inseparable from memory. Grandparents spoke of homes they could never revisit. Parents rebuilt lives in unfamiliar surroundings while carrying emotional scars that often remained unspoken. Children inherited stories of places that existed only in family conversations and fading photographs. Partition thus created not merely geographical refugees but emotional refugees whose memories continued to shape family histories for generations.

Perhaps the greatest tragedy of Partition lies in its invisible wounds. 

Buildings can be rebuilt. Roads can be reconstructed. Economies can recover. But psychological trauma often travels silently across generations. Many survivors rarely discussed what they witnessed. Some never spoke about it again. Others recounted stories only late in life, when memories became impossible to suppress. Children and grandchildren inherited fragments of these painful experiences through family conversations, photographs, inherited objects and traditions. The trauma became intergenerational. Even today, many families across India, Pakistan and Bangladesh continue to preserve memories of ancestral homes, lost relatives and interrupted lives. Partition therefore did not end in August 1947. Its emotional consequences continue to live within countless households.

Partition did not merely divide territory; it fractured a civilisation. For thousands of years, the Indian subcontinent functioned as an interconnected cultural, economic and spiritual landscape. Rivers connected regions. Trade routes linked distant communities. Pilgrimage sites welcomed devotees from every corner of the land. Markets flourished across provincial boundaries. Families lived across regions without considering themselves foreigners. The Partition abruptly severed these natural connections. Ancient routes of commerce became international borders. Cultural centres that had once been integral to India’s civilisational landscape suddenly became inaccessible. Economic networks painstakingly built over centuries collapsed almost overnight. The loss extended far beyond geography. Languages, literature, cuisine, music, architecture and shared traditions that had evolved together became separated by political boundaries. A civilisation that had grown organically over millennia was fragmented within a matter of weeks.

The Forgotten Story of Assam and the Northeast

For Assam and the Northeast, Partition carried consequences that extended far beyond migration and violence. The region experienced one of the most profound geopolitical transformations in modern Indian history. The partition of Bengal and the Sylhet referendum altered Assam’s geography, economy and connectivity. Colonial provincial boundaries became international borders, fundamentally changing the region’s relationship with the rest of India. 

Perhaps the most enduring consequence was the loss of Assam’s natural access to the sea through the port of Chittagong. River routes, railway networks and road links that had connected the Northeast to global trade were disrupted. Economic centres were lost, and traditional trade networks weakened. The region became connected to mainland India primarily through the narrow Siliguri Corridor, popularly known as the Chicken’s Neck, that even today faces threat from across the border for another partition. 

The social impact was equally profound. Communities with longstanding ties across what became the India–East Pakistan border found themselves divided, and demographic shifts continued to influence the region for decades. These experiences make Assam and the Northeast an essential part of the national story of Partition, yet they have often received less attention than events in Punjab and Bengal.

Remembering Partition is not about preserving anger. Nor is it about assigning inherited blame to later generations. Its purpose is far more meaningful. It reminds us that communal hatred, political extremism and reckless decisions carry consequences that ordinary people bear for generations. It teaches us the importance of constitutional democracy, peaceful coexistence, social harmony and national unity. It encourages historical honesty rather than historical amnesia. Most importantly, it honours those whose suffering has often remained absent from textbooks and public memory. A nation that remembers only its victories risks developing pride without wisdom. A nation that also remembers its tragedies develops resilience, compassion and vigilance.

Partition Horrors Remembrance Day is therefore not merely about looking backwards. It is about looking forward with greater understanding, with a solemn commitment that the human cost of hatred, division and violence must never again be allowed to define the future of India. It remembers those who lost everything yet found the courage to rebuild their lives with dignity and hope. Their resilience helped shape modern India. Their memories deserve preservation. Their suffering deserves acknowledgement. And their story reminds us that the unity of a nation is never guaranteed; it must be nurtured, protected and strengthened by every generation.